Exodus 10:12 Ulasan

The eighth and ninth of the plagues of Egypt, that of locusts and that of darkness, are recorded in this chapter. I. Concerning the plague of locusts, 1. God instructs Moses in the meaning of these amazing dispensations of his providence (Exo 10:1, Exo 10:2). 2. He threatens the locusts (Exo 10:3-6). 3. Pharaoh, at the persuasion of his servants, is willing to treat again with Moses (Exo 10:7-9), but they cannot agree (Exo 10:10, Exo 10:11). 4. The locusts come (Exo 10:12-15). 5. Pharaoh cries Peccavi - I have offended (Exo 10:16, Exo 10:17), whereupon Moses prays for the removal of the plague, and it is done; but Pharaoh's heart is still hardened (Exo 10:18-20). II. Concerning the plague of darkness, 1. It is inflicted (Exo 10:21-23). 2. Pharaoh again treats with Moses about a surrender, but the treaty breaks off in a heat (Exo 10:26, etc.).

Here is, I. The invasion of the land by the locusts - God's great army, Joe 2:11. God bids Moses stretch out his hand (Exo 10:12), to beckon them, as it wee (for they came at a call), and he stretched forth his rod, Exo 10:13. Compare Exo 9:22 23. Moses ascribes it to the stretching out, not of his own hand, but the rod of God, the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and caterpillars without number, as we are told, Psa 105:34, Psa 105:35. A formidable army of horse and foot might more easily have been resisted than this host of insects. Who then is able to stand before the great God? II. The desolations they made in it (Exo 10:15): They covered the face of the earth, and ate up the fruit of it. The earth God has given to the children of men; yet, when God pleases, he can disturb their possession and send locusts and caterpillars to force them out. Herbs grow for the service of man; yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which endure to eternal life, which cannot be thus invaded, nor thus corrupted. III. Pharaoh's admission, hereupon, Exo 10:16, Exo 10:17. He had driven Moses and Aaron from him (Exo 10:11), telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come when those who set at nought their counsellors, and despise all their reproofs, will be glad to make an interest in them and engage them to intercede on their behalf. The foolish virgins court the wise to give them of their oil; and see Psa 141:6. 1. Pharaoh confesses his fault: I have sinned against the Lord your God, and against you. He now sees his own folly in the slights and affronts he had put on God and his ambassadors, and seems at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavily upon their consciences. Some think that when Pharaoh said, "The Lord your God," he did in effect say, "The Lord shall not be my God." Many treat with God as a potent enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful prince, to whom they are willing to submit with loyal affection. True penitents lament sin as committed against God, even their own God, to whom they stand obliged. 2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a god to Pharaoh, and whosesoever sins he remitted they were forgiven; when he prays, Forgive this once, he, in effect, promises not to offend in like manner any more, yet seems loth to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises and is loth to covenant against particular sins. 3. He entreats Moses and Aaron to pray for him. There are those who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart, which yet was much the more dangerous. IV. The removal of the judgment, upon the prayer of Moses, Exo 10:18, Exo 10:19. This was, 1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel. The wind bloweth where it listeth, as it respects any control of ours; not so as it respects the control of God: he directeth it under the whole heaven. 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both makes peace and creates evil, Isa 45:7. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came in obedience to his summons, the removal of it was in answer to his prayers. He never desired the woeful day, though he threatened it. His commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him. 3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judgment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance and the outward tokens of humiliation, what will he do if we be sincere, and how welcome will true penitents be to him! O that this goodness of God might lead us to repentance! V. Pharaoh's return to his impious resolution again not to let the people go (Exo 10:20), through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them.

INTRODUCTION TO EXODUS 10 This chapter is introduced with giving the reasons why the Lord hardened the heart of Pharaoh, Exo 10:1. Moses and Aaron go in to him, and once more demanded in the name of the Lord the dismission of the people of Israel, and in case of refusal, threatened him with locusts being sent into his country, which should make terrible havoc in all his coasts, Exo 10:3, the servants of Pharaoh entreat him to let them go, upon which Moses and Aaron are brought in again, and treated with about the terms of their departure; but they, insisting upon taking all with them, men, women, and children, and flocks and herds, and Pharaoh not willing that any but men should go, they are drove from his presence in wrath, Exo 10:7 wherefore the locusts were brought on all the land, which made sad devastation in it, Exo 10:12, and this wrought on Pharaoh so far as to acknowledge his sin, pray for forgiveness, and to desire Moses and Aaron to entreat the Lord to remove the plague, which they did, and it was removed accordingly, but still Pharaoh's heart was hardened, Exo 10:16 then followed the plague of thick darkness over all the land for three days, which brought Pharaoh to yield that all should go with them excepting their flocks and herds; but Moses not only insisted that not a hoof should be left behind, but that Pharaoh should give them sacrifices and burnt offerings, Exo 10:21. Pharaoh's heart was hardened, and he refused to comply, and Moses was bid to be gone, and take care never to see his face any more, and which Moses agreed to, Exo 10:27.

And the Lord said unto Moses, stretch out thine hand over the land of Egypt,.... First one way, and then another, towards every quarter, and every part of the land, to signify that the following plague would come upon the whole land: for the locusts, that they may come up upon the land of Egypt; the stretching out of his hand was to be the signal to them to come up and spread themselves over the land, which was brought about by the mighty power of God; for otherwise there was no such virtue in the hand or rod of Moses, to have produced so strange an event: and eat every herb of the land, even all that the hail hath left; the wheat and the rye, or rice, the grass, herbs, and plants, it had beat down, but not utterly destroyed, as well as some boughs and branches of trees which were left unbroken by it.

Even the locust, by divine grace, penetrates everywhere, and when it has filled the width of each region with its dense swarm, it first strikes without harm, and feeds on the barren land only after receiving the divine signal of permission. Indeed, just as we read in Exodus, it also acts as the celestial executor of righteous vengeance.

Moses is again sent to Pharaoh, and expostulates with him on his refusal to let the Hebrews go, Exo 10:1-3. The eighth plague, viz., of locusts, is threatened, Exo 10:4. The extent and oppressive nature of this plague, Exo 10:5, Exo 10:6. Pharaoh's servants counsel him to dismiss the Hebrews, Exo 10:7. He calls for Moses and Aaron, and inquires who they are of the Hebrews who wish to go, Exo 10:8. Moses having answered that the whole people, with their flocks and herds must go and hold a feast to the Lord, Exo 10:9, Pharaoh is enraged, and having granted permission only to the men, drives Moses and Aaron from his presence, Exo 10:10, Exo 10:11. Moses is commanded to stretch out his hand and bring the locusts, Exo 10:12. He does so, and an east wind is sent, which, blowing all that day and night, brings the locusts the next morning, Exo 10:13. The devastation occasioned by these insects, Exo 10:14, Exo 10:15. Pharaoh is humbled, acknowledges his sin, and begs Moses to intercede with Jehovah for him, Exo 10:16, Exo 10:17. Moses does so, and at his request a strong west wind is sent, which carries all the locusts to the Red Sea, Exo 10:18, Exo 10:19. Pharaoh's heart is again hardened, Exo 10:20. Moses is commanded to bring the ninth plague of extraordinary darkness over all the land of Egypt, Exo 10:21. The nature, duration, and effects of this, Exo 10:22, Exo 10:23. Pharaoh, again humbled, consents to let the people go, provided they leave their cattle behind, Exo 10:24. Moses insists on having all their cattle, because of the sacrifices which they must make to the Lord, Exo 10:25, Exo 10:26. Pharaoh, again hardened, refuses, Exo 10:27. Orders Moses from his presence, and threatens him with death should he ever return, Exo 10:28. Moses departs with the promise of returning no more, Exo 10:29.

PLAGUE OF LOCUSTS. (Exo. 10:1-20) show these my signs, &c.--Sinners even of the worst description are to be admonished even though there may be little hope of amendment, and hence those striking miracles that carried so clear and conclusive demonstration of the being and character of the true God were performed in lengthened series before Pharaoh to leave him without excuse when judgment should be finally executed.

The eighth plague; the Locusts. - Exo 10:1-6. As Pharaoh's pride still refused to bend to the will of God, Moses was directed to announce another, and in some respects a more fearful, plague. At the same time God strengthened Moses' faith, by telling him that the hardening of Pharaoh and his servants was decreed by Him, that these signs might be done among them, and that Israel might perceive by this to all generations that He was Jehovah (cf. Exo 7:3-5). We may learn from Ps 78 and 105 in what manner the Israelites narrated these signs to their children and children's children. אתת שׁית, to set or prepare signs (Exo 10:1), is interchanged with שׂוּם (Exo 10:2) in the same sense (vid., Exo 8:12). The suffix in בּקרבּו (Exo 10:1) refers to Egypt as a country; and that in בּם (Exo 10:2) to the Egyptians. In the expression, "thou mayest tell," Moses is addressed as the representative of the nation. התעלּל: to have to do with a person, generally in a bad sense, to do him harm (Sa1 31:4). "How I have put forth My might" (De Wette).

After His messengers had been thus scornfully treated, Jehovah directed Moses to bring the threatened plague upon the land. "Stretch out thy hand over the land of Egypt with locusts;" i.e., so that the locusts may come. עלה, to go up: the word used for a hostile invasion. The locusts are represented as an army, as in Joe 1:6. Locusts were not an unknown scourge in Egypt; and in the case before us they were brought, as usual, by the wind. The marvellous character of the phenomenon was, that when Moses stretched out his hand over Egypt with the staff, Jehovah caused an east wind to blow over the land, which blew a day and a night, and the next morning brought the locusts ("brought:" inasmuch as the swarms of locusts are really brought by the wind). Exo 10:13-14 "An east wind: not νότος (lxx), the south wind, as Bochart supposed. Although the swarms of locusts are generally brought into Egypt from Libya or Ethiopia, and therefore by a south or south-west wind, they are sometimes brought by the east wind from Arabia, as Denon and others have observed (Hgstb. p. 120). The fact that the wind blew a day and a night before bringing the locusts, showed that they came from a great distance, and therefore proved to the Egyptians that the omnipotence of Jehovah reached far beyond the borders of Egypt, and ruled over every land. Another miraculous feature in this plague was its unparalleled extent, viz., over the whole of the land of Egypt, whereas ordinary swarms are confined to particular districts. In this respect the judgment had no equal either before or afterwards (Exo 10:14). The words, "Before them there were no such locusts as they, neither after them shall be such," must not be diluted into "a hyperbolical and proverbial saying, implying that there was no recollection of such noxious locusts," as it is by Rosenmller. This passage is not at variance with Joe 2:2, for the former relates to Egypt, the latter to the land of Israel; and Joel's description unquestionably refers to the account before us, the meaning being, that quite as terrible a judgment would fall upon Judah and Israel as had formerly been inflicted upon Egypt and the obdurate Pharaoh. In its dreadful character, this Egyptian plague is a type of the plagues which will precede the last judgment, and forms the groundwork for the description in Rev 9:3-10; just as Joel discerned in the plagues which burst upon Judah in his own day a presage of the day of the Lord (Joe 1:15; Joe 2:1), i.e., of the great day of judgment, which is advancing step by step in all the great judgments of history or rather of the conflict between the kingdom of God and the powers of this world, and will be finally accomplished in the last general judgment. Exo 10:15 The darkening of the land, and the eating up of all the green plants by swarms of locusts, have been described by many eye-witnesses of such plagues. "Locustarum plerumque tanta conspicitur in Africa frequentia, ut volantes instar nebulae solis radios operiant" (Leo Afric). "Solemque obumbrant" (Pliny, h. n. ii. 29).